In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Daniel kapítulo diez-pe, Gabriel omohu'ã hína tembiapo ome'ẽ hag̃ua Daniel kuatiañe'ẽ ryru rembikuaa kompletoite Tupã ára pahapegua tavayguakuérape. Daniel ohechauka Tupã ára pahapegua tavayguakuérape, ha umíva, Apocalipsis-pe, hína cien cuarenta y cuatro mil. Upévare, cien cuarenta y cuatro mil opáy ohechakuaa hag̃ua oñemosarambi hague, Daniel ohechaukaháicha kapítulo nueve-pe. Ha'e kuéra avei opáy oikuaa hag̃ua pe prueba tuichavéva rupive oñedecidíva hína iñemoĩrã opa'ỹva hagueha pe mymba ra'anga prueba, oikóva ojesella mboyve, ha gracia ára ñemboty mboyve léi domingo guýpe Estados Unidos-pe. Ha'e kuéra oñembyasy pe ñembotavy'ỹ rehe ombohovái va'ekue chupekuéra 18 de julio de 2020-pe, ha upe estado-pe oñeme'ẽ chupekuéra peteĩ jehecha Cristo rehe pe Santísimo-pe, Isaías ohechaukaháicha kapítulo seis-pe.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Pe visión, oñemombe’uháicha mokõivéva Daniel ha Isaías rupi, oheja chupekuéra ohecha hag̃ua heko vai oñembyaíva Ñandejára glória renondépe, ha mokõivéva oñemomirĩ yvýpe peve. Upéi Isaías ohendu pe porandu ojeruréva mávapa Tupã omondóta Ita’yguakuérape, ha Isaías oikuave’ẽ ijehegui; upéicharõ jepe, raẽete oñemopotĩ.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Upéi ha’e che, ¡Aichejáranga! añehundi; che niko peteĩ kuimba’e juru ky’águi, ha aikove peteĩ tetãygua juru ky’ápa apytépe; che resa niko ohecha mburuvicha guasupe, Ñandejára ipu’akapáva opa hese. Upérõ peteĩva umi serafín apytegui oveve che gotyo, ipópe ogueru peteĩ tatapỹi hendyva, ojagarrava’ekue tenásape pe altárgui. Ha omoĩ che jurúre, ha he’i: Kóva ningo opoko nde jurúre; ha nde rembiapo vai oñemboi, ha nde angaipa oñemopotĩ. Upéi avei ahendu Ñandejára ñe’ẽ he’íva: Mávapa amondo va’erã, ha mávapa oho va’erã oréve g̃uarã? Upérõ che ha’e: Ko’ápe aime; chemondo. Isaías 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Isaías oñemopotĩ peteĩ tatárapu reheve pe altar ári guive, ha Daniel oñemopotĩ ohechávo pe jehechaukaha visión causativa, omoambuéva pe omañávape ta’angápe ohecháva. Isaíaspe oñeñandu hag̃ua ogueraha hag̃ua pe marandu peteĩ tetãme, ohendúramo jepe ndohendúi, ha ohecháramo jepe ndohechái.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Ha’e he’i: Tereho, ha ere ko tavayguápe: Pehendu añete, ha ani peikũmby; ha pehecha añete, ha ani pehechakuaa. Embopyrũ pe tavayguakuéra korasõ ikyrỹi hag̃ua, embotyryrýke ijapysa, ha emboty hesakuéra; ani hag̃ua ohecha hesa rupive, ha ohendu ijapysa rupive, ha oikũmby ikorasõme, ha ojevy, ha oñemonguera. Isaías 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Isaías oikuaase araka’e pevepa oñomongetava’erã umi tetãygua ndive, oikuaáva ha noikũmbyrýiva; upévare oporandu: “araka’e peve?”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Upémarõ ha’e che: Ñandejára, araka’e peve? Ha ha’e he’i: Táva kuéra oñehundi hag̃ua avave oiko’ỹre ipypekuéra, ha óga kuéra avave’ỹre, ha yvy opyta hag̃ua oñemondopaite pyréicha, ha Ñandejára omomombyry hag̃ua tapichakuérape, ha oĩ hag̃ua peteĩ ñemboyke guasu pe yvýpe. Isaías 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Yvy oĩva Biblia maranduhápe ára pahápe ha’éva Estados Unidos, pe oĩva “mba’éichaitépa oñehundi hag̃uaite”, tetãygua ñehundi oguahẽ vove pe apostasía nacional rupive, pe léi domingo rehegua. Daniel capítulo once, versículo cuarenta y uno, oñembojeguakuri pe versículo dieciséis rupive upe capítulo-pe voi. Versículo cuarenta y uno-pe pe “jeheja guasu yvy mbytépe” oñemombe’u “heta” oñemomorãvo. Isaías marandu, Jesús ojehechakuaáva hague ipuru jave oñe’ẽvo umi judío iñe’ẽreikáre ijistória aja yvypóra apytépe, ohechauka peteĩ tavaygua yma guarã pe ñemoñe’ẽme’ẽ rehegua ojehasávo, upérõ oguereko apysa ha tesa ndoikuaáiva ni nohechakuaáiva. Isaías marandu ohechauka pe ñehenói paha Adventismo Laodiceagua-pe g̃uarã, pe opa hag̃uápe pe léi domingo-pe, upépe Adventismo Laodiceagua oñenupãva Ñandejára jurúgui.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Haʼe oike avei pe yvy porãitepe, ha heta tetã oñehundíta; péro koʼãva ojesalváta ipógui: Edom, Moab ha umi tenondegua Amón raʼykuéra apytégua. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Isaías ha Daniel oñeme’ẽ tembiaporã omosarambi hag̃ua pe ñehenói pahaitéva Laodiceápe, ha Daniel ñepoko mbohapývape, kapítulo diezpe, oñemombarete upe tembiaporãrã.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

Upéi ou jevy peteĩ orekóva yvypóra joguaha ou ha chepoko, ha chemombarete, ha he’i: Nde kuimba’e ojehayhuetereíva, ani rekyhyje; py’aguapy toĩ nderehe; embarete, héẽ, embarete. Ha oñe’ẽ rire chendive, chemombarete, ha ha’e: Toñe’ẽ che ruvicha; nde niko chemombarete. Daniel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daniel oñemombarete ome’ẽ hag̃ua pe marandu oikũmby vaʼekue Miguel oguejy hag̃ua kapítulo diez-pe. Isaías oñemomarandu vaʼekue tekotevẽtaha ome’ẽ pe marandu pe léi dominikál peve. Pe léi dominikálpe oñemopyendáta peteĩ remanénte.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Upéi che ha’e: Ñandejára, araka’e peve? Ha ha’e ombohovái: Peve tavaguasu kuéra ojeheja rei hag̃ua avave oikóva’ỹre, ha umi óga avave’ỹre, ha pe yvy oñembyai hag̃uaite tesa reraha hag̃uáicha; ha Ñandejára omomombyryta yvypórape, ha tuicha hag̃ua pe jeheja rei pe yvýpe mbyte. Ha upéicharõ jepe, ipype opytáta peteĩ pa, ha upéva jevyta, ha oñehundíta: peteĩ yvyra teil ha peteĩ robleicha, umi rogue ho’áramo jepe, hi’ánga opyta ipypekuéra; upéicha avei pe ñemoñare marangatu ha’éta hi’ánga. Isaías 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Oĩta vove “jeheja tuichaite pe yvy mbytépe” (pe léi domingo jave), ojekuaaukáta peteĩ “pa”, ha upéva “mba’e rekove” ha’e “ñemoñare marangatu”. Pe ñe’ẽ hebreo rapo oñembohasáva “pa” ramo, ha’e “diezmo”. Ñandejára oguerekóta peteĩ “diezmo” “ojevy va’ekue”, pe léi domingo jave.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

Ha opaite décima yvy rehegua, taha’e yvy ra’ỹi térã yvyramáta’a, Ñandejára mba’e hína: ha’e imarangatu Ñandejárape guarã. Ha peteĩ kuimba’e oipota ramo ojogua jey hag̃ua mba’eve ifamiliarãgui décimava, omoĩva’erã hi’ári peteĩ popegua peteĩha. Ha mymba aty décima rehegua, taha’e vaka aty térã ovecha aty, opa mba’e ohasáva yvyra guýpe, décimava imarangatuva’erã Ñandejárape guarã. Levítico 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

Pe “diezmo” “ojevy jeýva” imarangatu Ñandejárape g̃uarã, ha ha’e hína Ñandejára rembiapo pehẽngue.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Ñandejára rembiporavo ha’e ipuévlo; Jacob ha’e pe toguejepyso ome’ẽva iñerencia. Deuteronomio 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Umi oujevýva’ekue pe léi domingo mboyve, ha’e umi ojehechaukáva Jeremías rehe, umi ohasa va’ekue pe ñembotavy peteĩha, ha umévape Ñandejára opromete va’ekue, ojevýramo hikuái, ha’eta hag̃ua hikuái Ñandejára juru térã Iñe’ẽmombyrãha.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Nde ñeʼẽ ojuhu hag̃uáicha, ha che aikaru hese kuéra; ha ne ñeʼẽ oiko chéve che pyʼa vyʼa ha tory hag̃ua; che niko añehenói nderéra rupi, Ñandejára Tupã ipuʼakapáva. Ndaikéi umi oñembohoryvakuéra atyhápe, ni avyʼái hendivekuéra; aguapy cheaño nde po hag̃ua rupi, nde niko chemyenyhẽ pochy reheve. Mbaʼére piko che mbaʼasy opaʼỹre, ha che jekutu ndikatúiva okuera, ndohejái hag̃ua ojekuera? Nde piko reikóta chéve peteĩ japu hag̃uáicha, ha y hag̃ua opave hag̃uáicha? Upévare péicha heʼi Ñandejára: Nde rejevy ramo, che rombojevýta jey, ha reñemboʼýta che renondépe; ha nde renohẽ ramo pe hepyetéva pe ivaívagui, nde reikóta che juru ramo. Tojevy hikuái nendive, ani hag̃ua nde rejevy hag̃ua hendápe kuéra. Ha che romoingéta ko tetãyguakuérape peteĩ murálla kóvre guigua mbarete hag̃uáicha; ha haʼekuéra oñorairõta nendive, péro ndaikatumoʼãi ipuʼaka nderehe; che niko aime nendive rosalva ha roipeʼa hag̃uára, heʼi Ñandejára. Ha che roipeʼáta umi iñañáva póguigui, ha chereskatáta umi pohýiva póguigui. Jeremías 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Pe hembýva térã pe décimo ova jeyva Isaías testimóniope oñeme’ẽ vaʼekue hag̃ua ojeʼu, oñemeʼẽgui chupekuéra Ñandejára marandu, ha Iñeʼẽ vaʼerãkuri ojeʼu. Haʼekuéra niko umi oikótava Ñandejára juru ramo, ha upéicha rupi ombohasáta Ñandejára Ñeʼẽ vaʼerã ojeʼu umi ohekáva salvación rehe. Jeremías ndoguapýi “pukuhára aty” apytépe, Daniel reheguáicha avei, ohechávo pe visión pe “pukuhára aty” okañy. Jeremías oimoʼãkuri Ñandejára ijapuha chupe, Ñandejára po oheja rupi pe ñembotavy peteĩha 19 jasyrundy 1844-pe historia Millerita-pe, ha 18 jasypokõi 2020-pe ára pahápe. Pe ñeʼẽmeʼẽ Jeremías-pe g̃uarã haʼe vaʼekue, “ova jey” ramo, ha Isaías jehaípe, pe “décimo” “ova jey.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Jeremías “ojevy” ramo, ha’e oike Isaías “décima” ryepýpe, upéva imarangatu, ha ha’e Ñandejára pehẽngue, umi ryepýpe oĩva i“sustancia”. Pe ñe’ẽ hebreo “sustancia” he’ise peteĩ yta’ẽ, ha ojejapo hag̃ua peteĩ “yta’ẽ”-ramo, upéva hína pe promésa oñeme’ẽva Filadelfia guápekuéra.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Pe vencévape ajapóta che Rúva tupãópe peteĩ itãguasu ramo, ha ndoikovéima osẽ hag̃ua upégui; ha aháita hese che Rúva réra, ha che Rúva táva réra, upéva hína Jerusalén pyahu, oguejýva yvágagui che Rúvagui; ha aháita hese che réra pyahu. Pe oguerekóva apysa, tohendu pe Espíritu he’íva umi iglésiakuérape. Apocalipsis 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

Pe “columna”, he’iséva i “sustancia”, ohechauka ñembojoaju Divinidad ha yvypóra rekove rehegua, Cristo niko pe “columna” ogueropu’akáva pe témplo.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“Che aime jave che py’a kangýpe aime peteĩ kerayvoty oheja che apytu’ũre peteĩ impresión pypuku. Ahecha hag̃ua, che kerápe, peteĩ témplo, ha heta tapicha oñembyaty ha oñani oho hag̃ua upépe. Umi oikéva ha oñemo’ãva upe témplope añoite ojesalváta ára oñembotývo. Opavave opytáva okápe oñehundíta opa ára g̃uarã. Umi aty guasu okapegua, oiko hag̃uáicha hikuái ijeheguiete, opuka vai ha oñembohory umi oikevakuére témplope, ha he’i chupekuéra ko tembiaporã jejoko rehegua ha’eha peteĩ ñembotavy arandu, ha añetehápe ndaiporiha mba’eveichagua peligro ojehekýiva’erã. Oĩ jepe ojapyhy va’ekue peteĩteĩme ani hag̃ua pya’e oike umi murálla ryepýpe.”

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“Ajepuka hag̃ua che ñembohory, ahechakuaa iporãvetaha aha’ãrõ pe aty guasu oñemosarambi peve, térã ikatu hag̃uáicha aike ha’e kuéra ndohechái hag̃uáicha. Hákatu, sa’ive rangue, hetave ohóvo hikuái; ha akyhyjégui ndaag̃uahẽmo’ãi hag̃uáicha itiempope, pya’e asẽ che rógagui ha añembotyryry pe aty rupi. Che py’atarovápe ag̃uahẽ hag̃ua pe témplope, nañangarekói ni ndachepy’apýi pe tetãgua aty che jerére. Aikévo pe ógape, ahecha pe témplo tuichaitéva oĩha oñemopyendáva peteĩ yvyra guasu eterei rehe, ha upévare oñeñapytĩva’ekue peteĩ ovecha ra’y oñembyaipaite ha huguy osyryva hese. Ore roĩva upépe roikuaa hag̃uáicha vaicha ko ovecha ra’y oñembyai ha oñekutu hague ore rehehápe. Opa umi oikeva’ekue pe témplope tekotevẽ va’erã ohasa henondépe ha omombe’u ipekadokuéra.”

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Pe ovecha mboyve oĩkuri tenda yvate, ha ipype oguapy peteĩ aty ojehecháva hory etereiha. Yvága resape ha’ete omimbiha hova kuéra ári, ha omomba’eguasu Tupãme ha opurahéi vy’apópe aguyje purahéi kuéra, ha’etéva umi ánhel kuéra purahéi. Ko’ãva hína umi ou va’ekue pe ovecha rendápe tenonderãite, omombe’úva’ekue hembiapo vaikue, oguerohory hag̃ua jejopy’ỹ, ha ko’ág̃a oha’arõ horyetépe peteĩ mba’e vy’aha guasu oikótava.”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

“Jepe oike rire voi aikéma pe óga ryepýpe, akyhyje eterei vaʼekue, ha añandu tĩndy chejahoʼíva, ajeroviaʼỹ hag̃uáicha chejehe ha ajekytĩ vaʼerãha koʼã tapicha renondépe. Upéicharamo jepe, ku peteĩ mbarete chemomýi hag̃uáicha tenonderã gotyo, ha mbeguekatúpe ahasa hína pe yta guasu ykére ikatu hag̃uáicha ambohovái pe ovecha raʼy, upérõ osuna peteĩ turu, pe tupão oryrýi, sapukái puʼaka rehegua osẽ umi marangatúgui oñembyaty vaʼekuéva apytégui, peteĩ tesape ñemondýiha omyesakã pe óga, ha upe rire opa mbaʼe opyta pytũmbýpe eterei. Umi tapicha vyʼapavẽ opavave okañy vaʼekue pe tesape ndive, ha che añónte apyta pyhare pyʼaguapyʼỹ kangyhápe ha kyhyje hag̃ua hag̃uápe. Apuʼãvo, chepyʼarasy eterei, ha ndaikatúi hag̃uáicha voi arovia che jupe akéguinte hague. Chehegui ojechauka chéve che fin oĩma hag̃uáicha oñemoĩmbyre, ha Ñandejára Espíritu ohejaha chehegui, arakaʼeve hag̃ua ndoujeyvéi.” Testimonies, volúmen 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

Pe “sustancia”, upéva oĩva pe décimo ombojevývape, ha’e pe “pilar” ogueropu’akáva pe témplo. Daniel ohecha pe visión causativa pe Cordero rehegua, oñemoĩ hague pe pilar ári, ha pe Cordero ha’eva’ekue pe “pilar”. Daniel ohechárõ guare upe visión tuichaitéva, oñemoambue pe pilar ra’angápe, ha Isaías pe décimo, upéicha avei, oguereko ipypekuéra pe “sustancia” (pe pilar), ha upe sustancia oje’u va’erã opavave umi oike hag̃uáicha pe témplope rehe. Umi oikeva pe témplope, ha ho’úva pe sustancia, ha’e Tupã ambue ovecha aty ombohováiva pe mensaje pe estandarte oñemopu’ãvape pe ley dominical jave, oiko jave peteĩ jejapo’ỹ guasu pe yvýpe. Pe “ñemoñare marangatu”, ha’éva Isaías pe sustancia, ha’e pe Cordero ojejukáva’ekue yvóra ñepyrũmby guive.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Pe décimo ovyvajeýva ojesalváta umi iñañáva póguýgui, domingo léi jave oñemohenda hag̃ua opa ára guarã Filadelfia ha Laodicea ñemboja’o, ha heta upe jave ho’áta. Umi ho’áva ojekuaa umi iñañáváramo noikũmbýiva. Avei ojesalváta umi ipohýi ha mba’eporãsỹiva póguýgui, ndohupytymo’ãi rupi mymba ñaña marka.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Péicha he’i Ñandejára Tupã: Che avei ajapóta hag̃ua opa hag̃ua Egipto aty hetaitegua Nabucodonosor, Babilonia ruvicha guasu, po rupive. Ha’e ha hetãygua hendive, tetãnguéra apytépe umi kyhyje omoñepyrũva, oñemboguapýta oñehundi hag̃ua pe yvy; ha oityta ikysekuéra Egipto rehe, ha omyenyhẽta pe yvy umi ojeporojukávagui. Ha che ambopirúta umi ysyrýi, ha ame’ẽta pe yvy umi ivaíva pópe; ha ajapóta pe yvy tundi ha opa mba’e ipype oĩva, ambue tetãyguakuéra po rupive. Che, Ñandejára, ha’e upéicha. Isaías 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“tetãnguéra ñemondýiva” ha’e mburuvicha yvate gotyo pegua ehérsito omba’apóva hekópe. Pe poyvi oñemopu’ãva pe léi domingope oñemosẽ mbotýgui umi kuñataĩ arandu’ỹva térã iñañáva póguigui, ha avei oñemosẽ mbotýgui “tetãnguéra ñemondýiva” póguigui. Pe mba’e jahecháva ko’ápe ha’e Isaías, ha Daniel, ha Jeremías, ha Ezequiel, ha Juan oñeipurupa hag̃ua ta’anga ramo pe ñemoingove jey ha mombarete peteĩ sua irundy pa irundy mil rehegua, umi ojevýva pe ñembotavy guasu 18 jasypokõi ary 2020-gui. Daniel visión paha-pe, pe visión ome’ẽva’ekue chupe ysyry Hiddekel ypýpe, Daniel oikuaa hag̃uáicha oñentende chupe mokõivéva, pe visión hyepypegua ha pe okápeguáva Tupã Ñe’ẽ proféticogua rehegua, ha oñemombarete hag̃ua omombe’u hag̃ua upe marandu.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Pe marandu hyepypegua ha okapegua oñembojoaju pe akã térã “mburuvicha renda” rehegua ñemyesakã maranduhárape oñeme’ẽva pa’ẽrysýi diez-pe, upépe ojehechauka hag̃ua Ucrania ñorairõ ko’ág̃a oisãmbyhýva Putin. Pe mba’e’ẽ clave ojekuaa hag̃ua pe akã, oguereko peteĩ jeporu hyepypegua ha peteĩ okapegua; ha upe ñorairõ ñepyrũ omoñepyrũ pe ára pukukue mokõive akã oiko jave maranduhára ñe’ẽ rehegua mba’e. Pe mburuvicha renda térã akã, Rusia ramo, ohechauka pe mokõiha ñorairõ proxy, ogueraháva pe mbohapyha ñorairõ proxy-pe, upéva omoñepyrũva Guerra Mundial III, ojehechaukaháicha Panium ñorairõme pa’ẽrysýi quince-pe.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Pe versíkulo pa’ẽ poteĩha ningo hína pe léi domingo rehegua, ha upévare ary 2014 guive, oñepyrũ hague guare pe ñorairõ Ucrania-pe, ojehechaukaháicha versíkulo kuéra once ha doce-pe, pe léi domingo peve oñemohu’ã pe tembiapo paha oñe’ẽva Tupã tavayguakuéra ñemboguata hag̃ua ñeñapytĩ rupive. Gabriel remyesakã Daniel kapítulo once-pe, ohechauka pe marandu omongaraíva, térã ombotýva, Tupã tavayguakuérape. Ojeheja rei hag̃ua upe añetegua ha’e ojeheja rei hag̃ua opa mba’e. Pe profesía ojepe’áva iñembotyha, pe lívro Apocalipsis-pe oñehenóiva Jesucristo Revelación, ha pe Apocalipsis voi he’íva ojepe’aha iñembotyha pe tiempo de gracia ñembotý mboyve, ha’e peteĩ pasáhe específico pe lívro Daniel-gui.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Ha he’i chéve: Ani rembosa’yva’erã ko kuatiañe’ẽ marandu’ẽme oĩva; ára hi’aguĩgui. Pe hekojoja’ỹva, toiko hekojoja’ỹme gueteri; pe ky’a, toiko ky’ápe gueteri; pe hekojojáva, toiko hekojojápe gueteri; ha pe marangatúva, toiko marangatúpe gueteri. Apocalipsis 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ára paha ipahápe oĩ peteĩ ára hekopete jave oñemboty'ỹva pe profesía paha, pórke pe versíkulo he'i: “hi'araguĩ pe ára”. Upe ñe'ẽte ojejuhúva Apocalipsis rembiapokue pahaite pe kapitúlope ojejuhu avei pe kapitúlo peteĩhápe.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Jesucristo Ñemombe’upyre, Tupã ome’ẽ va’ekue chupe, ohechauka hag̃ua hembiguáipe umi mba’e pya’e hag̃uáicha oiko; ha ha’e omondo ha oikuaauka iñaranduhára rupive hembiguái Juanpe: upéva ome’ẽ va’ekue testimónio Tupã Ñe’ẽ rehe, ha Jesucristo testimónio rehe, ha opa umi mba’e ha’e ohecha va’ekue rehe. Ojehovasáva pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽnguéra, ha ojapóva umi mba’e ipype ojehaíva; hi’aguĩgui pe ára. Apocalipsis 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Mokõi sa’ẽ ha mokõi pa, ha upévare mokõi pa mokõi, ha’e símbolo divinidad joajuhápe yvypóra rehegua ndive, ha tembiapo paha ánhel mbohapyha rehegua, ha’éva pe ñemohenda hag̃ua sello umi cien cuarenta y cuatro mil ári, oñemboguata pe contexto proféticope pe parábola umi diez virgen rehegua ryepýpe. Umi virgen arandu ára pahaguápe ohasa hikuái iñembotavy peteĩha 18 de julio de 2020-pe, ha oñemosarambi hikuái kangue omanóvaicha pe tape rehe Apocalipsis capítulo once-pe, pe julio de 2023 peve, mokõi pa mokõi ary rire pe proceso de sellado oñepyrũ hague 2001-pe. Pe “ára upérõ oguahẽma kuri hi’aguĩ”, ha Ñandejára upérõ omopu’ã peteĩ “ñe’ẽ osapukáiva desiértope” opytaso va’ekue pe marandu ome’ẽ va’ekue Gabriel, ha’e ome’ẽ va’ekue Cristo guive, ha Cristo katu oguereko va’ekue Túva gui.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Upéi pe ñeʼẽ oñepyrũ omondo pe marandu umi tupãópe, ha oñemondo avei tembipuru electrónico rupive ikatu hag̃uáicha oñemoñeʼẽ térã oñehendu, koʼág̃aite hetave hag̃ua sesenta ñeʼẽme. Pe profecía rembýva ojeipeʼáva’ekue, upéva hína pe marandu ojejuhúva Daniel kuatiañeʼẽme.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Pe kuatia oñemboty vaʼekue ndahaʼéi Apocalipsis, síno upe pehẽngue marandu ñemoherakuã Danielpegua oñeʼẽva umi ára paháre rehe. Pe ánhel heʼi vaʼekue ichupe: ‘Ha nde, Daniel, emboty koʼã ñeʼẽ ha embosello pe kuatia, pe ára paha peve.’ Daniel 12:4.” Hechos de los Apóstoles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

Pe “tembýva maranduhára Daniel rehegua oñe’ẽva ára paháre” ha’e pe versíkulo irundy pa. Ndaha’éi añónte pe versíkulo irundy pa, ha’e pe tembýva pe versíkulo irundy pagua ojehechaukáva pe ára paha rire ary 1989-pe, ha pe léi domingo pe versíkulo irundy peteĩmegua mboyve. Pe tembiasakue pe versíkulo irundy pagua, ndaipóriva ñe’ẽve pe versíkulo ryepýpe voi, ha’e pe tembýva maranduhápegua oñe’ẽva ára paháre, ojejokóva hag̃ua, ha ary 2023 jasypokõi guive oñembohesakã hag̃ua umi oiporavóva ohecha ha ohendu hag̃ua.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Pe versíkulo mokõipa ndoikuaaukái mba’eve umi tembiasakue rehe oúva Unión Soviética ho’a rire ary 1989-pe, pe léi domingo pegua versíkulo mokõiha peteĩme peve; ha upéicharõ jepe ome’ẽ pe pyenda profétika ambue línea de profecía oñemoĩ hag̃ua hi’ári. Umi ndoipotáva ohecha ha ohendu pe metodología línea sobre línea ha’eha pe metodología ama okẽriregua, ndoguerekói katupyry ohecha hag̃ua pe tembiasakue kañymby oĩva versíkulo mokõipape, ha upéva hína pe tembiasakue ha’éva Jesucristo Revelación, pe Gabriel ou va’ekue omyesakã hag̃ua Juán ha Daniel-pe.

We will continue this study in the next article.

Jaipytáta ko ñemoarandu ambuéva artíkulope.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“Bérea-pe Pablo oñepyrũ jey hembiapo oikevo judíokuéra sinagógape opredika hag̃ua Cristo evangelio. Ha’e he’i hesekuéra: ‘Ko’ãva iporãvéva umi Tesalonicayguakuéragui, oguerohorygui pe ñe’ẽ opa kyre’ỹme, ha ohesa’ỹijo umi Escritura ára ha ára, ohecha hag̃ua añetépa umi mba’e he’íva. Upévare heta hesekuéra oguerovia; avei kuñanguéra hekojojáva griegasva, ha kuimba’ekuéra, mbovymi’ỹva.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“Pe añetegua oñemombe’úvo, umi oipotáva añetehápe oĩ porã hag̃ua oñemomýita hag̃ua peteĩ jeheka kyre’ỹme Ñandejára Ñe’ẽme. Kóva oguerúta umi resultado ojoguáva umi ojehúva apóstol-kuéra rembiapópe Berea-pe. Ha umi omombe’úva pe añetegua ko’ã ára-pe ojuhu heta tapicha ijoavyetereíva umi Bereagua-gui. Ndaikatúi ombotovévo pe doctrina oñepresentáva chupekuéra, upéicharõ jepe ohechauka hikuái peteĩ py’a vai tuichaitereíva ohesa’ỹijo hag̃ua umi prueba oñeme’ẽva iporãve hag̃ua chupe, ha oimo’ã voi, jepe ha’e añetegua, michĩetereiha mba’eve hag̃ua oguerovia térã ndogueroviái ramo upéicha. Ha’ekuéra oimo’ã ijerovia yma guare ha heko jepivegua iporãha chupekuéra guarã. Ha katu Ñandejára, omondo vaekue hemimboukuérape peteĩ marandu reheve ko yvy arigua-pe guarã, ojerureta tetãygua kuérape ñemomarandu peichaitépa ojapyhy hembiguái kuéra ñe’ẽ. Tupã ohusgáta opavavepe pe tesape oñepresenta vaekue chupekuéra he’iháicha, hesakã porã térã nahesakãi chupekuéra. Ha’e kuéra rembiaporã hína ohesa’ỹijo hag̃ua, umi Bereagua ojapo haguéicha. Ñandejára he’i proféta Oseas rupive: ‘Che retãygua oñehundi aranduka’ỹ rehe; nde remboykére pe arandu, che avei romboykéta ndehegui.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

“Bereagua kuéra akãme ndaipóri vaʼekue prejuísio omomichĩva chupekuéra, ha oĩ vaʼekue dispuesto ohesaʼỹijo hag̃ua ha omoneĩ hag̃ua umi añetegua marandu apóstol kuéra omombeʼúva. Ñande ára pegua tavayguakuéra oseguíramo umi Bereagua noble ehémplo, ohekávo ára ha ára Ñandejára Ñeʼẽme, ha ombojojávo umi marandu oguerúva chupekuéra pe ojehaíva upépe ndive, oĩta miles umi Ñandejára léi rehe ipyʼaguasúva, koʼág̃a peteĩ oĩhápe. Péro heta umi heʼíva ohayhuha Ñandejárape ndoipotái ojere jejavýgui añeteguápe, ha ojoko hikuái umi mombeʼu porãrã ára pahápe guarépe. Jejavy ombogue akãme arandu ha omomombyry Ñandejáragui; añetegua katu omeʼẽ tesape akãme, ha tekove ángape.” Sketches from the Life of Paul, 87, 88.